[RD] Ask a Theologian V

The problem with John the Baptist is that we know so little about him. There are the briefest of reports of his preaching in the Gospels, and the accounts of his death in the Gospels and Josephus. A lot of scholars have argued for links between John and the Essenes; this is largely on the assumption that the Qumran community were Essenes (if they weren't, then we don't know much about the Essenes either; if they were, then we do). As I understand it, John's use of baptism, location in the desert, and preaching of a coming Messiah are characteristically Essene. Moreover, his eating of only wild food would be consistent with someone who had once been an Essene but was no longer, as a member of that community would previously have vowed to eat no prepared food except what was blessed by the community's leader. The Dead Sea Scrolls do mention locust-eating, which seems a particular link to John. But these are all open to question. In particular, it's worth noting that Mark doesn't specify that John ate only locusts and honey, merely that he did eat them; it's Matthew who restricts John's diet to these items. So one might suspect that this is an embellishment by Matthew. Moreover, locusts were a common food source; Leviticus 11 classifies them as clean (though Deuteronomy 14 disagrees), they were commonly eaten by the poor (and still are), and indeed Assyrian royalty regarded them as a delicacy. So John's diet wasn't quite as distinctive as it may appear.

Basically, it looks to me like the best one can say is that the portrayal of John is consistent with his having been an Essene, but I don't think one can be much more definite than that.
 
Don't forget that eating Locusts was rather common around the time and it still is in many places around the world, so I don't think that is much help in seeing if he was part of a sect.
 
But how did he eat them?

Was it "as is" or did he prefer them deep-fried?

Or did he smear them with the honey and then roast them? Which might have been OK.

Tbh, I've never tasted locust. What is it most like? Grasshopper, cricket or katydid?
 
Spinning off from the fine-tuning thread:

By this stage in your life, can you really believe that any line of reasoning could lead you to believe in the existence in God?

Wouldn't it be a bit like Groucho not wanting to be a member of any club that would have him as a member: any God whose existence could be proved would be kind of unimpressive as a God.
 
Isn't it primarily an experiential thing?

And don't people generally believe in God despite reasoning, not because of it?
 
That's why I italicized "line of reasoning." I can't answer for him (that's why I've asked him the question), but I would suspect if he had some kind of dramatic Saul on the way to Damascus experience, Plotinus might hold open the possibility of believing on those grounds. But, given the exalted descriptions of the Godhead (utterly transcending our mode of being) wouldn't any mere line of reasoning that purported to get one to Him inevitably disappoint, cast Him as less than transcendent?
 
There's two questions there really: first, what line of reasoning (if any) would convince me, and second, is there something intrinsically contradictory about the notion of a line of reasoning that purports to show the existence of something transcendent?

On the second question, that's pretty much Kant's objection to all traditional arguments for God's existence. As a refutation of supposedly deductive arguments for God, I think it's pretty good. However, I don't see why there couldn't be inductive arguments for God. God is supposed to be transcendent, but that doesn't mean he has nothing to do with the universe or that it makes no difference whether he exists or not. If God existed you might reasonably expect there to be some traces of him in his creation. So I think it's reasonable to look for evidence one way or the other.

For myself, I think any line of reasoning that would convince me of God's probable existence would have to involve some kind of remarkable evidence, e.g. God's final message to his creation written in thirty-foot letters of fire on the planet Preliumtarn. The problem is that the universe, as far as I can see, appears to be the kind of universe you'd expect if there weren't a God. So for it to be probable that there is, we'd have to discover something about the universe that would really turn that impression around. I'm not sure what, plausibly, that could be, though of course it's not impossible.
 
I don't know if that is reasonable evidence. It's merely evidence of something more powerful than you, not evidence of being God.

Now, if my experience with the mentally ill is any indicator, one could convert through a proper application of brain damage. People's standards for evidence for when they become 'convinced' are malleable.
 
I'm ordering another round of books soon (not that I don't already have an impossible amount of books I desperately want to read).

I wanted to get some perspectives on some philosophers that in discussions with you have been brought up quite a bit, namely Leibniz, Malebranche, and Spinoza.


I've heard you mention
The Light of the Soul: Theories of Ideas in Leibniz, Malebranche, and Descartes
I am well considering (it's a bit expensive though)
How useful do you think it would be for someone who has limited understanding of these philosophers?
Is there a better primer?

As for Spinoza I'm looking into specifically his pantheistic doctrine (so-called Spinozism).

I know it's mostly outlined in Ethics, but I'm not sure how readable it would be for someone not well versed in the context. I'm also not sure if I get it what translation to get. Are there better books for me to get started on with?

Anyways any input would be welcome. If there's something in particular you've seen that you think I'd be interested in please let me know.
 
This is a question I approve of!

The book you mention by Nicholas Jolley is very good, but it's quite a specialised monograph focusing on just particular aspects of these thinkers' thought. So I wouldn't recommend it as an introduction or overview.

On Spinoza, the best introduction I know of is Spinoza: A Very Short Introduction by Roger Scruton. It's thirty years old now (it was originally in OUP's Past Master series) but it's very good. Also, I like Roger Scruton (even though he's a terrible old Thatcherite) because he was speaking at a conference I was at last year, and delivered a beautiful put-down to Richard Swinburne, which was entertaining on many levels. You're right to be wary of the Ethics, which is lethal. I have the Everyman edition translated by Boyle and edited by Parkinson, which is fine; I find it easiest just to read the Propositions and only look at the Proofs if I particularly feel the need. You can always look at it online and see whether it's something you'd want in book form.

On Leibniz, I would recommend Leibniz by Nicholas Jolley. This is a very good and reliable overview. Avoid anything by Bertrand Russell on this subject. Russell is to Leibniz scholars what Eric Clapton is to blues purists. I also have the Everyman edition of Leibniz edited by Parkinson, which is very good, although the earlier texts aren't so great (Leibniz only really got going in 1686). Leibniz is very readable as long as you realise that he mostly only writes short essays that overlap in subject and content, and there is no Masterwork that sets it all out systematically (unless you count the Theodicy, which most people don't, rather unfairly in my opinion, but it is pretty dull).

With Malebranche I'm not so sure what to recommend. I don't think there's a whole lot out there. However, of these three, Malebranche is easily the most straightforwardly readable, so you could do worse than simply have a go at The Search After Truth itself - a bit pricey though!
 
Isn't Monadology thought to be some kind of summation of Leibnitz's ideas? It's short too.
 
Yes, in some ways, but it's so brief it doesn't really explain well why he held the views he did. Discourse on Metaphysics is probably better if you want a single text. But Leibniz's interests were so vastly wide-ranging that any single text can give only a tiny sliver of his thought.
 
What do you make of Luke's unique account of Jesus' anointing? Assuming Luke is an editor of Mark, it seems weird that he includes the skeleton of the narrative with such divergent meat. My gut tells me that, given Luke's especial focus on obligations toward the poor, he wasn't entirely comfortable with Jesus' somewhat dismissive attitude toward them in Mark's account. But then that doesn't account for why Simon became a Pharisee instead of a leper, or for why it's decontextualized from the Passion narrative. Is it possible that Luke is drawing from some other source with a similar account? Is there something very obvious I'm missing?
 
Yeah, I got into 'trouble' during a Christian debate on that one, since I'd only remembered the Luke account and the person I was talking to remembered the Mark account. It took us a bit to realize we were talking about significantly different versions of the story.
 
I have a question, Plotinus, please.

I am a student at university, and I study classics. Earlier this year, I was studying something that touched (very tangentially, so I did not follow it up) on the origins of the Book of Esther, and whether or not it might have been an allegory of something relevant to the matter in hand.

Anyway, I don't wish to ask you about that, but it struck me at the time that, had it been a classical text, I would immediately have gone to the library, found it in the Penguin Classics, or the Oxford World Classics, or the Loeb edition, and would very likely have had three versions that had (a) an introduction, describing briefly what the authorship of the text is thought to be and setting it as clearly and simply as possible in its context; (b) an easy-to-read and clear translation; (c) not necessarily any extensive textual apparatus, but nevertheless containing clear explanatory notes clarifying ambiguities or more obscure points.

Where should I look for the same kind of thing, when it comes to books of the Bible or Apocrypha?
 
The New Oxford Annotated Bible is a pretty standard academic text with the sorts of things you described. I linked to the RSV edition, which has an annoying habit of using archaic pronouns in reference to God, but I prefer it to the NRSV edition with its annoying habit of introducing gender neutral language that doesn't accurately reflect the text. The NRSV does have more up-to-date notes though, and it's cheaper, so that's probably better for what you have in mind.

For something a bit different, I really like the New Cambridge Paragraph Bible , which is focused specifically on the text of the King James Version. So that's valuable if you're interested in learning about the most influential English translation.
 
Thank you. Does anyone know, though, if there is some kind of series giving introductions of that sort to individual books of the Bible/Apocrypha, dealing briefly questions of authorship and significance of individual books? I don't know, but I imagine those examples don't really go into great detail about all that.
 
Back
Top Bottom